The Preparation of Truth and the Oath to David
Regarding all sin into his own body, all impulses according to various sins and his terrors passed over him as to disturb him, but they are not able to work against him, since he has not known or experienced sin. And it is said that the impulses and terrors of God, which are powers serving through punishments, turn out to be vessels of wrath.
These, having passed over the Savior, disturbed him, saying, 'Now my soul is troubled' (Ps 69:1). For even if he possesses a most perfect soul, yet seeing such a multitude of enemies, he experiences a fore-passion, especially since the water of the day surrounded him all at once, rushing against him and drowning him, if he had not been an excellent diver. For just as perceptible water surrounding someone drowns him, especially if he does not know how to swim, so the evil powers kill the one crushed by them.
But if they have become as water around Jesus, surrounding him all at once during the day, they are not even able to harm him; for much water will not quench the love (Song 8:7). For the perfection which is placed toward God through love is unquenchable. And this existed according to the human nature of Jesus, so that the shield of the hands cannot harm him.
And thus Eusebius of Caesarea, Didymus, and Apollinaris explained. It is said many times that the generation is carried in two ways. It signifies the people from the circumcision and the Gentiles. And it gives the reason for which the mercies of the Lord are for ever, having brought them in, that if all, mercy will be built up for ever. For the age which has come has not arrived, God clearly shows mercy and does good; and by this he says mercy is built up for ever. For just as a building is composed of many and various things being fitted together, so a building of many being benefited by the mercy of God takes place. Perhaps mercy is being built up, the building of wisdom...
Having built for itself these things. For its humanization is the foundation and the end of the building of mercy, the removal of the pre-occupying sin of all those being shown mercy.
From these things follows: 'In the heavens your truth shall be prepared' (Ps 88:5). For since we, those on earth, are imagined to be able to perceive divine things not yet with a clear face, but through a mirror and in a riddle (1 Cor 13:12), in the heavens the truth of God is being prepared for those having been prepared from there as if they are about to face it. For then they face to face the beauty of the truth, having seized the end of knowledge and understanding, the partial reaching of things having been abolished for them. And the truth of God is being prepared in those not thinking of earthly things but having their citizenship in the heavens, by wearing the image of the heavenly through which the heavens are used.
By this God gives to David his father the throne to reign over these people forever, Jacob, into the ages (Ps 88:4), as if there is no end to his kingdom. And so that no one might think that David attained this blessing by chance according to favoritism, God says, 'I have sworn to David my servant'; for since David has been proven a genuine servant and worshiper, I give to him a sign, that a virgin, chaste and untouched by man, shall give birth to the God who is with you among men. For this the voice of Emmanuel signifies; it is not the seed of David being prepared. And the 'I have sworn' spoken by God establishes the stability of the promise toward David. For just as an oath-taker keeps an inviolable intention, being pressed by the word of a binding agreement with God, so also God, regarding whom it is said He eternally and certainly grants by oath, does not act according to another. For He says, 'As for myself, I have sworn, says the Lord, not as to the unfaithful...'
Greek
πάντων ἁμαρτίας εἰς τὸ ἑαυτοῦ σῶμα), διῆλθον ἐπ' αὐτὸν πᾶσαι αἱ κατὰ διαφόρων ἁμαρτημάτων ὀργαὶ καὶ οἱ φοβερισμοὶ αὐτοῦ ὡς ἐκταράξαι αὐτόν, ἐνεργῆσαι δὲ κατ' αὐτοῦ οὐδὲν δεδύνηνται οὐκ ἐγνωκότος οὐδὲ πεποιηκότος ἁμαρτίαν. ̔Ρηθεῖεν δ' α ν ὀργαὶ καὶ φοβερισμοὶ θεοῦ αἱ ὑπηρετούμεναι ταῖς κολάσεσι δυνάμεις, ὀργῆς σκεύη τυγχάνουσαι. αυ ται ἐπὶ τὸν σωτῆρα διελθοῦσαι ἐξετάραξαν αὐτὸν λέγοντα Νῦν ἡ ψυχή μου τετάρακται. εἰ γὰρ καὶ τελειοτάτην ψυχὴν ει χεν, ἀλλ' ου ν τοσοῦτον πλῆθος ἐχθρῶν ὁρῶσα προπάθειαν ε σχε, μάλιστα ἐπεὶ τρόπον υ δατος ο λην τὴν ἡμέραν περιέσχον αὐτὸν α μα κατ' αὐτοῦ συνδραμοῦσαι καὶ ε πνιξαν αὐτόν, εἰ μὴ δύτης α ριστος η ν. ὡς γὰρ τὸ υ δωρ τὸ αἰσθητὸν περιεχόμενόν τινος πνίγει αὐτὸν μάλιστα νήχεσθαι μὴ ἐπιστάμενον, ου τως αἱ πονηραὶ δυνάμεις ἀποκτένουσι τὸν ὑπ' αὐτῶν καταπωθέντα. ἀλλ' εἰ κύκλῳ τοῦ ̓Ιησοῦ ὡς υ δωρ γεγένηνται αυ ται ο λην τὴν ἡμέραν περιέχουσαι αὐτὸν α μα, ἀλλά γε βλάψαι αὐτὸν οὐδὲ δεδύνηνται· Υδωρ γὰρ πολὺ οὐ σβέσει τὴν ἀγάπην. ἡ γὰρ τελεία ε ξις ἡ δι' ἀγάπης πρὸς τὸν θεὸν τεθεῖσα α σβεστός ἐστιν. αυ τη δὲ ὑπῆρχε κατὰ τὸ ἀνθρώπινον τῷ ̓Ιησοῦ, ο θεν βλάψαι αὐτὸν ἡ τῶν χειρόνων φάλαξ οὐ δεδύνηνται. 879 Ps 87,19 Καὶ ου τως μὲν Εὐσέβιος ὁ Καισαρείας καὶ ∆ίδυμος καὶ ̓Απολινάριος ἐξηγήσαντο. 880 Ps 88,2.3 Ει ρηται δὲ πολλάκις ὡς ε νθα διττῶς φέρεται ἡ γενεά. σημαίνει τὸν ἐκ περιτομῆς καὶ ἐθνῶν λαόν. ἀποδίδωσι δὲ τὴν αἰτίαν δι' η ν εἰς τὸν αἰῶνα ᾳ δει τὰ ἐλέη τοῦ κυρίου, ἐπαγαγὼν Οτι ει πας Εἰς τὸν αἰῶνα ε λεος οἰκοδομηθήσεται. ο σον γὰρ ἐνέστηκεν ὁ αἰὼν ου τος, φανερῶς ἐλεεῖ καὶ εὐεργετεῖ ὁ θεός· καὶ ταύτῃ οἰκοδομεῖν ε λεος εἰς τὸν αἰῶνα λέγει. ὡς γὰρ ἡ οἰκοδομὴ ἐκ πολλῶν καὶ διαφόρων συναρμοζομένων ἀποτελεῖται, ου τω πολλῶν εὐεργετουμένων ἐλέῳ θεοῦ οἰκοδομὴ γίνεται. Τάχα δὲ ε λεος οἰκοδομεῖται, τῆς σοφίας οἰκοδομησάσης ἑαυτῇ οι κον. ἡ γὰρ ἐνανθρώπησις αὐτῆς θεμέλιος καὶ πέρας τῆς οἰκοδομῆς τοῦ ἐλέους ἐστίν, πάντων ἐλεουμένων ἀφαιρέσει τῆς προκαταλαβούσης ἁμαρτίας. ̔Εξῆς τούτοις ἐστὶν ̓Εν τοῖς οὐρανοῖς ἑτοιμασθήσεται ἡ ἀλήθειά σου. ἐπεὶ γὰρ οἱ ἐπὶ γῆς ο ντες δι' ἐσόπτρου καὶ ἐν αἰνίγματι φανταζόμεθα τὰ θεῖα πράγματα ου πω προσβολῇ καθαρᾷ ἀντιλαμβάνεσθαι αὐτῶν δυνάμενοι, ἐν τοῖς οὐρανοῖς ἑτοιμάζεται ἡ ἀλήθεια τοῦ θεοῦ τούτοις ἀπεντεῦθεν προπαρασκευασαμένοις ὡς οι όν τ' η ν προσβαλεῖν αὐτῇ. τότε γὰρ πρόσωπον πρὸς πρόσωπον προσβάλλουσι τῷ κάλλει τῆς ἀληθείας, τὸ τέλος τῆς γνώσεως καὶ ἐπιστήμης ἀπειληφότες, καταργηθείσης αὐτοῖς τῆς μερικῆς τῶν πραγμάτων διαλήψεως. ἑτοιμάζεται δὲ ἡ ἀλήθεια τοῦ θεοῦ ἐν τοῖς μὴ τὰ ἐπίγεια φρονοῦσιν ἀλλ' ε χουσι τὸ πολίτευμα ἐν οὐρανοῖς τῷ φορεῖν τὴν εἰκόνα τοῦ ἐπουρανίου δι' η ν χρηματίζουσιν οὐρανοί. 881 Ps 88,4.5 Τούτῳ δίδωσιν ὁ θεὸς τὸν θρόνον ∆αυὶδ τοῦ πατρὸς αὐτοῦ ἐπὶ τῷ βασιλεῦσαι ἐπὶ τὸν οι κον ̓Ιακὼβ εἰς τοὺς αἰῶνας, ὡς μὴ ει ναι τέλος τῆς βασιλείας αὐτοῦ. Οπως δὲ μὴ νομίσῃ τις ὡς ε τυχε κατὰ προσωποληψίαν τὸν ∆αυὶδ τετευχέναι ταύτης τῆς εὐλογίας, φησὶν ὁ θεὸς Ωμοσα ∆αυὶδ τῷ δούλῳ μου· ἐπεὶ γὰρ γνήσιος δοῦλός μου καὶ θεράπων ἀποδέδεικται ὁ ∆αυίδ, δίδωμι τῷ οι κῳ αὐτοῦ σημεῖον, ὡς παρθένον α χραντον καὶ α ψαυστον ὑπὸ ἀνδρὸς τεκεῖν τὸν μεθ' ὑμῶν τῶν ἀνθρώπων θεόν. τοῦτο γὰρ ἀποσημαίνει ἡ ̓Εμμανουὴλ φωνή· ου τος δέ ἐστι τὸ 176 ἑτοιμαζόμενον σπέρμα τοῦ ∆αυίδ. Τὸ δὲ Ωμοσα λεγόμενον ὑπὸ τοῦ θεοῦ τὸ βέβαιον τῆς πρὸς τὸν ∆αυὶδ ἐπαγγελίας παρίστησιν. ὡς γὰρ ὁ ὀμνὺς ἀπαράβατον πρόθεσιν φυλάττει τῷ τὸν ο ρκον ει ναι λόγον ἐμπεδούμενον μετὰ θεοῦ παραλήψεως, ου τως καὶ ὁ θεὸς ἐφ' οι ς αἰωνίως καὶ βεβαίως χαρίζεται ὀμνύναι λέγεται οὐ κατ' α λλου. ει ρηται γὰρ Κατ' ἐμαυτοῦ ω μοσα, λέγει κύριος, οὐχ ο τι ἀπωμοτικοῖς η
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Discover how early Christians interpreted the Psalms as divine messages and prophecies about salvation and judgment.
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